ekantik vartalaap evam darshan #1421

At Shri Hit Radha Keli Kunj, Vrindavan: a private conversation with Pujya Shri Hit Premanand Govind Sharan Ji Maharaj. Sadhaks bring their questions about their life and sadhana, and Maharaj Ji resolves them.

Full Discourse

Shweta Agarwal ji from Jalandhar says: Radhe Radhe, Maharaj Ji. Maharaj Ji, we want honour, respect, luxury, fame and prestige, all of it, in the family. So do bhajan. Bhajan is what brings it. Look, if you truly want real happiness, you will have to connect with Bhagwan. Our prarabdh is not so strong that it can give us happiness equally. Just as where there is day there must be night, where there is happiness there must be sorrow. If you want to uproot sorrow completely, you will have to do bhakti of Bhagwan. A small child, Dhruv, pleases Bhagwan in six months and attains the position of emperor and Bhagwan's supreme abode, all of it. So without connecting to Bhagwan, the desires of the mind will not be fulfilled. It does not happen on its own, does it? If we need ₹500, we have to do labour, whether we want to or not, right? The whole life that is devoted to the path of Bhagwan, and the tapasya that is performed, gives a double result. One is worldly happiness, and one is happiness of the next world.

Happiness will be found here too, and there too. "In the next world all happiness is attained, brother, through the qualities of Krishna." If you do not do bhajan of Bhagwan, look: Sudama ji used to beg for food and would go without food for many days. But when Bhagwan's grace fell on him, Sudama's city was settled just like the city of Dwarka. So if there is honour, respect or luxury, it is from Bhagwan, because all splendour is his. If it is not from him, that luxury will take you to hell. Sir, think about it in your mind: will you go to hell or not? If wealth increases, what else will happen? This will happen: if you are not connected to Bhagwan, and wealth and splendour come through the strength of past merit and tapasya, then at that time only these enjoyments will appeal to you. Therefore we feel that to attain true luxury, bhajan of Bhagwan is essential. You do bhajan of Bhagwan, you would say yes. If bhajan begins to happen in the right way, you will feel aversion toward these things. What you call luxury, you will feel aversion toward it. So if you want to attain the true sense of luxury, then Lakshmipati, Bhagwan, has infinite splendour, the splendour of infinite universes. So worship Bhagwan, and when he gives, then there will be joy. Why? How long will luxury last? The body is not lasting. When the body is perishable, how long will luxury run? So do bhajan of the imperishable Bhagwan, bear happiness and sorrow as they come, and your next world will be made. Nothing here is lasting. The happiness of luxury here is not lasting. Much pleasure has already been enjoyed. Now, if I ask you, what do you have? Think: what do you have? What experience do you have? No experience, only the craving for that which has no experience. It is the craving for something that is not lasting.

Billions are deposited in your bank, and when you die, will even one rupee go with you? Brother, you have earned it all uselessly. The billions did not come to your use. So much dealing, so much position and prestige. If you have not done bhajan for the next world, when you leave from here, neither your education will go, nor your prestige, nor your car, nor your friends, nor your bank balance. Now who knows what birth will come next. So we should conduct ourselves in human life in such a way that there is no sin, and act in such a way that we attain the pleasure of Bhagwan.

For our next birth to be good, chant naam jap abundantly, listen to satsang, study the scriptures and keep pure conduct. Stay away from meat, alcohol, adultery and dirty talk, and everything will be auspicious. Only then will all be auspicious.

Dr. Shilpa ji, Maharaj Ji, a million salutations at your feet. Maharaj Ji, is it that whatever happens in our life is determined by prarabdh, the fruit of past karma? Happiness and sorrow, progress and decline, victory and defeat, are according to prarabdh. But through kriyaman we can trample over prarabdh.

Kriyaman means new karma. New karma means bhakti of Bhagwan, anushthan of Bhagwan, study of the scriptures, doing good for others, and visiting holy places. Through these pure deeds we can change an approaching failure into success. Otherwise, all happiness and sorrow lies under prarabdh. The karma done in a previous birth, good and bad, is the cause of the formation of this body. So as long as this body is not destroyed, both will keep showing their effect. From time to time, happiness and sorrow come. The fruit of sin is sorrow, and the fruit of merit is happiness. If we perform new karma through anushthan, human birth has the right to perform new karma, and no other yoni has the right to perform new karma.

So if we perform new karma, such as anushthan of Devi ji, Durga and Saraswati, anushthan of Bhagwan Shankar ji, anushthan of Bhagwan Hari, Gopal Sahasranam, Vishnu Sahasranam, and mantra anushthan through the Yajurveda, then through these anushthans we can change our prarabdh. Nowadays nobody is engaged in bhakti or anushthan. There is only modernity, modernity. According to past karma, success or failure is obtained. So when success is obtained, one feels elated. When failure is obtained, one feels grief. But that success does not last long.

Because nothing new is being created. Whatever is left of the old account, that much he will have to experience, and in the new actions he is performing, purity is less and impurity is more. Conduct driven by self-will is impure conduct, so no benefit comes from it, and his next birth also gets spoiled. That is why we feel that in human birth, by bearing happiness and sorrow while performing devotion to Bhagavan, we can both uplift the past and take care of what lies ahead. Taking care of the future and undoing the damage of the past, and the strength to fight the results of past bad conduct that are now coming before us, will be attained only through adhyatma.

So one should accept adhyatma. One should do naam jap, listen to satsang, study the scriptures, and avoid wrong conduct.

Kesha Ji Bhavsar, Radhe Radhe Guru Ji. Guru Ji, I have come from Surat. By profession I am a psychiatrist. I treat people with depression, fear, a sad mind, and loneliness, with their mind and intellect. In my sessions I often also tell people the things I have heard in your satsang, such as waking up early and taking care of cleanliness. Maharaj Ji, most people think about the soul, but all day long, with such negativity, when sin increases a lot and sinful conduct becomes excessive, the mind itself drives one to destroy the body. This mind is the cause of excessive sin.

Excessive worry and excessive grief are symptoms of sin. When excessive worry and grief arise and negative feelings grow, one feels that if the body is put to rest, one will attain peace. But that is not so. I save others, but I become so disheartened myself that I feel, even after helping so much, that I should leave this profession. No, do not give up the profession. Now, do the naam jap of God. Through naam jap, such strength will come into your heart that while speaking words that give happiness to others, you will not be attached to their sorrows.

Take the example of rescuing someone who is drowning. If we are not good swimmers ourselves and go in, the drowning person will drown us first, because in his desperation he grabs on. The way to rescue him is to give him a stick or a cloth to hold, and then pull him out with its support. In the same way, those who are drowning in grief, in depression, or in negative feelings, we should give them a hand to hold. We should not become attached to their sorrow, but remain detached and neutral. If you listen to their talk, you will fall into depression yourself. If you are not capable, then the ten or fifty people you meet every day, listening to them, will weaken your mind, because all of it is worldly talk.

If you do naam jap, there is a unique joy in the heart, and from it comes strength. Keep your conduct very good. Through your gentle words and excellent words, skilfully strengthen others' morale. Give some medicines too, and mature them through your speech, and you will be nourished through naam jap. Do not become attached. If you become attached, as you say you do right now, then do not. Remain detached. That is their karma, which has gone wrong.

Today he has come to us. We try to correct him. If he makes the effort and God shows grace, he will be well. If he does not get well, then he is enduring the fruit of his own karma. You remain detached and keep doing naam jap, and do not stop this, because if God has given you the skill to remove others' sorrow through your speech, then you should certainly do so. This comes from the spirit of service. Wealth is not everything. Yes, if the other person, having heard your words, has mustered the courage to live, that is a very excellent thing.

Where he was going into negativity, if you bring him to positivity, that is very excellent. Do not talk about leaving this. Keep increasing it and become strong. Listen to satsang and do naam jap, and you will become strong in the soul. A person who is strong in adhyatma-bal can remove everyone's sorrow and become happy himself.

Ji, he had one more doubt. He said that since the marriage is newly done, would the conversations going on affect the child, or should he leave them for some time? No, no. Since there is the spirit of service, we are saying that if the child too follows the path of these people and is philanthropic, then that child will remove the sorrows of hundreds and thousands of people. It does not matter. What you do in naam jap, what you eat, and what you contemplate in solitude, these affect the womb. External behaviour, such as one's job or profession, does not affect the womb much. It is the womb's own deep contemplation that has an effect.

The child in the mother's womb is affected by the mother's deep contemplation, and samskaras are formed from that. So do naam jap, listen to Bhagavat katha, listen to satsang, and remain devoted to Bhagavan yourself. Then, while removing others' sorrows, you and your family will remain happy.

Ashish Ji from Delhi. Radhe Radhe. Gurudev Maharaj Ji, is the mind inert or conscious? If it is inert, why is it not under our control? Ubhay means both, both sides. When it is engaged in consciousness, then among the senses, the mind is Bhagavan himself. And when it is engaged in the inert, it keeps enjoying dirty, dirty things. This is its ubhay swaroop, its dual nature. The mind cannot be called wholly inert, nor can you call it wholly conscious.

This is both consciousness and inert matter. Because it is joined to prakriti, it is inert, and because it is of the nature of the Supreme Soul, it is conscious. Through it one gains knowledge of the Supreme. Through it one meditates on the Supreme. Through it the base actions of the world also happen. So by attaching to the inert it becomes inert, and by attaching to the conscious it becomes conscious. It has a dual nature. You can call it neither purely inert nor purely conscious. The inert is within the conscious. You cannot say only conscious, and you cannot say only inert. And there is sadhana to bring it under control.

You won't bring it under control just like that. It comes under control through sadhana, and through sadhana alone. If it could not be controlled, no one could attain God. It can be controlled, but it is difficult. Difficult. Not impossible. Difficult. Keep practising. Do plenty of naam jap. Study the scriptures. Eat pure food. Live in brahmacharya. You will bring the mind under your control. Prana, mind and brahmacharya are three parts of one yoga. The prana, the breath that is flowing now: when it becomes gross, the mind becomes restless. A restless mind, without concentration, with gross prana. But if the prana is subtle, if you eat little, if you constantly contemplate God and live in the vow of brahmacharya, then the mind can be brought under control with ease.

The mind will come under control easily. Now, you watch filthy things on your mobile, eat filthy food, behave in filthy ways, and then want to control the mind. It won't happen. Pure conduct, pure food and pure thoughts come when everything is pure. There is no prohibition on pure thoughts. The mind has to be turned away from wrong thoughts and from wrong conduct. So do naam jap. Eat pure food. Become people of pure thoughts. Study pure scriptures. Take no intoxicants. Don't eat meat or fish. Don't watch filthy scenes. Don't behave badly.

Do naam jap, and then the mind comes under control. Without naam jap the whole life is incomplete. Whoever, wherever they are, if there is no naam jap, everything is nonsense. The whole life is nonsense. Naam jap is absolutely essential. Since you do naam jap, why not take a counter, not just a mala? Start with one. I do it that way. We feel one should keep it from the beginning. Take a counter at the start. Then by the number you will know how much you chant, and your mind will get more into it. Okay? Sit on an asana sometimes too. When you sit, do you get time to sit in asana?

There is time, but sitting causes pain. Pain happens. Practise. Practise. It happens through practice. Practise yoga with steady practice. Sit for a while. Okay?

Wah Guru ji ka Khalsa.

This is the vani of Shri Guru Arjan Sahib ji.

Baba parabrahma parmeshvar antarjami Madhusudhan Damodar Swami
Father, Supreme Brahm, Supreme Lord, the Indweller, Madhusudan, Damodar, the Master,

likhi kesh Govardhan dhari Murli manohar haringa mohan Madhav Krishna murari
Keshav, lifter of Govardhan, Murli Manohar, Hari, Mohan, Madhav, Krishna, Murari,

Jagdishwar hari jeev asur sanghare jagjeevan avinashi thakur ghat ghat vasi hai Sanga
Jagadishwar, Hari, destroyer of demons, life of the world, Jagjivan, the Imperishable, the Thakur who dwells in every heart, the companion,

dharneedhar i narsin narayan dada ag prithvi dharay matlab 12 bhagwan baman rup ki o tujh karte sab hi seti hai changa
Dharanidhar, Narasimha, Narayan, the Boar who lifted up the earth, that is, the twelve forms of the Lord, the Vaman form; everything you do is good,

shri Ramchandra jis rup na dekhiya vanmali chakrapani daras anupiya
Shri Ramchandra, whose form no one has seen, Vanamali, Chakrapani, whose darshan is unmatched,

sas netr murat hai sahsa ek data sab hai manga bahut sundar bhagat vachhal
the image that is breath and eye, the one giver from whom all beg, very beautiful, lover of devotees,

anath nathe gopeenath sakal hai sathe Vasudev niranjan date baran sako gun anga
protector of the orphans, Gopinath, who is with all, Vasudeva, the immaculate giver, whose qualities are his every limb,

Mukund manohar lakshmi narayni drupdi laj nivaran udharan kamla kant karah kotuhal anand vinodi nisanga
Mukund, Manohar, Lakshmi-Narayan, who saved Draupadi's honour, the rescuer, Kamla-kant, the performer of wonders, joyful and detached,

amog darshan ajni sambhav akaal murat jis kade nahi kho avinashi avigat agochar sab kuch tujh hi hai langa
unfailing darshan, unborn, the timeless form, imperishable, unknowable, beyond the senses; everything is yours alone,

shri rang Baikunth ke vasi machhu kachu kam agiya avtar rasi
Shri Rang, dweller of Vaikuntha, Matsya and the other incarnations, lacking nothing, the one who took many forms,

Keshav chalat kare nirale ki ta lo so hoeega nirahari nirair samaya har khel chaturbhuj kaha saval sundar rup badavah
Keshav, who does wondrous deeds, the one who needs no food, without enemy, who plays with the garland; four-armed, called the dark and beautiful one, increase the beautiful form,

benu sunat sab mohega vanmala vibhukhan kamal nain sundar kundal mukut bain shankh chakra gada hai dhari maha sarasti satsanga
everyone is enchanted on hearing the flute; wildflower garland as ornament, lotus-eyed, beautiful earrings and crown; holder of conch, discus and mace; the great, true satsang,

pit Pitambar tanwan dhani Jagannath gopal mukh bhani saringdhar bhagwan bithula main ganat na ave sir banga
yellow-robed, lord of the body, Jagannath, Gopal, spoken with the mouth; Sharangdhar, Bhagwan, Bithula; I cannot count them all.

Take very good care, Maharaj ji, for your health. Hazoor Sahib had prayed that while we were speaking about the vani here, Maharaj ji, the one who is Guru Arjan Sahib Maharaj's.. Baba Buddha Sahib and Baba Gurdas Sahib ji became Sikhs. Baba Gurdas ji, who is called the Vedavyasa of the Guru's house, asked a question. He said: Maharaj, in the Vishnu Purana there is the Vishnu stotra, in the Brahma Purana the Brahma stotra, in the Shiva Purana the Shiva stotra, and there is the recitation of the thousand names of Vishnu-ji. So please be gracious and give us a thousand-name mala of God, in which the thousand names of the Lord are recited, so that we too may read it and uplift our lives.

Then Guru Arjan Sahib ji composed this thousand-name vani in Raag Maru, so that Sikhs could read it. In it are all the names of God, saguna and nirguna, all the names by which God is praised, the kirtan of the one God, and all the incarnations are included, and grace falls upon us. The old Sikhs used to begin their brahma muhurta routine by first reading this vani, in which all the names of the Lord come, all the avatars come. Yes, very good, very right.

Sanjeev Sharma ji from Delhi writes: Radhe Radhe, Maharaj ji. My body works at Tihar Jail in Delhi. There is a kind of negative energy there, and because of it the body's thinking becomes negative. You say to see God in everyone, Maharaj ji, but there everyone has come after committing all kinds of crimes. Such people are there, and with them it is a little difficult.

Maharaj Ji, have you ever watched a film? In it there are actors playing roles, negative and positive. Does that trouble you? You go to watch a film after paying money, and in it there are two roles, the negative and the positive. Only then is there enjoyment. If there were only the positive, there would be no enjoyment. If there were only the negative, there would be no enjoyment either.

There should be a hero, and there should also be a villain. No, but the one who plays the villain is not really a villain. He only acts. In the same way, good and bad are the creation of maya. But the power that makes both happen is God. Look at the power in them. Do not look at their good and bad. If you look at good and bad, you will not be able to see God, and if you see God, good and bad will not be visible. Prabhu never becomes wrong, in his mind or in his speech, while controlling someone. You understand? Now, think about your service this way. Suppose it is your service, and to control you they have to beat you with 10 or 20 sticks. Then you should say: "Bhagwan, you are playing a role. I too have been given a role, a part to play. Look, how great a devotee are you and I? Who knows? But Bhishma ji was a great devotee, wasn't he? Arjuna and Shri Krishna were on the side of the Pandavas, and Bhishma ji was on Duryodhana's side, so he was drawing his bow and shooting arrows against God. When God has been given the role of a warrior, and you are on the opposing side, he too shoots arrows at you, drawn taut, and yet he is a great devotee." Here we must hold the bhavana of God. There, it is not that God is physically present. God gives us this: let there be no fault in the role Prabhu has given us. That will be your worship. Does beating incur sin?

No, no, we are performing our duty, aren't we? We are not doing adharma there. If you come in the form of a thief out of your own wantonness, you will not be worshipped with incense sticks. You will be worshipped with a stick. Do you understand? You must keep this knowledge. May Prabhu hear the name Radha from your holy mouth. Now, while chanting the name Radha, he does that work. Very good. Radha, Radha. Now look at the role you have been given. If everyone, seeing God in all, does not perform their duty, then the nation will fall from its position. How can those who practise adharma be taken into governance?

Here I mean power, not conduct. The power is the same in everyone. Seeing the power, we perform our duty according to conduct. Now, of two people, one who is progressive is worthy of respect, and one who is declining, who is becoming the cause of decline, is worthy of disrespect. Even while treating some with honour and others with dishonour, we should keep in mind that God is in both. And treatment cannot be the same. Treatment can never be alike. God is in a wife, God is in a daughter, God is in a sister, God is in a mother. Among these four forms of woman, God is one, yet the treatment is as different as heaven and earth. There is a difference in treatment, isn't there? Whoever treats them all alike will be considered a fool, and will be considered a sinner. Treatment can never be alike. Treating the good well and the bad as bad, according to their due, even in those good and bad actions, we see that God is sitting in them. To see God is paṇḍitāḥ sama-darśinaḥ (pandita samdarshin), not sama-vartana. Equal conduct is impossible. Conduct itself cannot be equal.

Seeing God in all. For example, there is a son. You are teaching him, and he reads wrongly, has no interest in studying, and behaves wrongly. Still, we will hold the bhaav of God alone. "You have come as a son, so this service is ours." Suppose there is a teacher teaching his student. If the student is not studying as desired, the teacher will punish him. He will scold him and rebuke him. But the bhaav in him must remain bhagavat-bhaav. This is an art. If you learn this art, you are liberated. We should not bring our behaviour into view and into our treatment of others. Only this makes Prabhu uneasy: that I may be accused of some wrong myself. No, no. What we tell you, there should be absolutely no doubt in it. We speak what is in accordance with the scriptures, so do not be afraid. Otherwise, you will suffer loss, and you will fall from your duty. So perform your duty, holding the bhaav of God in all. Gurvinder Singh ji, Waheguru ji ka, Waheguru ji ka, Waheguru ji, Radhe-Radhe, Maharaj ji, Waheguru. How does love for the Waheguru naam come? Because now one knows everything, but japa is done only for wealth and objects. This is what human life is. Yes, if within us there is:

yadachchha labh santushto dwandateeto

Content with whatever comes of its own accord, beyond the pairs of opposites.

If we want to go beyond the pairs of opposites, first be content with what Waheguru has given us, as much as it is. It will not happen by our wishing. Whatever we desire will open the road to our own fall. What Waheguru arranges will be an arrangement of great happiness for us. So why should we desire? Without asking, what comes will come, just as the moment arrives without any effort. In the same way, Waheguru arranges everything for one who depends on Waheguru.

Why should we desire? Whatever we have is all Waheguru's. Whatever will be done, Waheguru will do. Apart from Waheguru, I have no existence. Let love for the naam begin to grow. We do chant the naam, but we are not fully surrendered to Waheguru. Because we are not fully surrendered, errors creep into our naam, and the naam is missed. When something else is greater in the mind than the naam, Waheguru is forgotten. For example, we are chanting Ram Ram or Waheguru, and then good food arrives, and the naam is missed. So has the food become superior, or has Waheguru become great?

People want rupees. We get so busy earning money that once we have it, we feel we have arrived. We get the money, but in getting it we lose our remembrance of Waheguru. When we take Waheguru as the greatest, we should dedicate our whole life to Him. The great souls offered even their heads to Waheguru. If He keeps us hungry, we say "Waheguru, Waheguru." So whatever situation He places us in, we stay in that situation, and let the tongue keep repeating "Waheguru, Waheguru, Waheguru," even if everything else falls silent.

Why should we dwell on money? If the family is to die, you cannot save them. And if they are not to die, no one in this world has been born who could kill them. Dedicate your family to Waheguru, dedicate your life to Waheguru. So be content with whatever arrangement Waheguru makes. Our only task is to contemplate Waheguru. Believe that Waheguru's task is to arrange everything for you. It will happen through His arrangement, not through our doing. It will not happen through our efforts nearly as much as it happens through His arrangement.

So Lord Shri Krishna said in the Gita: "Ananyaś cintayanto māṁ ye janāḥ paryupāsate, teṣāṁ nityābhiyuktānāṁ yogakṣemaṁ vahāmy aham." "Those who worship Me with exclusive devotion, constantly absorbed in Me, I carry their yoga and kshema." Just contemplate Me exclusively, and I will carry your yoga and kshema. So that same Shri Krishna is Waheguru. What is He saying? "Contemplate only Me, and I will look after your yoga." Yoga means obtaining what you have not yet obtained, and bringing you more than what you already have. Obtaining what is not yet obtained is called yoga. Protecting what you have already obtained is called kshema.

He Himself will protect, and He Himself will bring it about. Our task is to keep repeating "Waheguru, Waheguru, Waheguru" continuously on the tongue. When we repeat it on the tongue, it goes into the heart. And when it begins to move in the heart, there is no more complaint that we have forgotten the remembrance of Waheguru. It becomes our very life, like the heartbeat, which happens by itself. Likewise, the contemplation of Waheguru happens by itself. Therefore everything belongs to Waheguru. Everything will happen by Waheguru's dispensation, and my only duty is to contemplate Waheguru continuously, depending on Him alone.

Repeat the name of Waheguru.

Yes, you say your Guru brothers are very dear to you. There is a brother, Nishant Singh Ji. He has a complaint: when he does the hazoori of Guru Granth Sahib Ji and recites Japji Sahib and the shabads, his attention settles on one word or one line, and he becomes absorbed in it. So the recitation cannot be completed within the fixed time limit that he has set each day. Maharaj Ji, how should this be handled?

This is actually an excellent state. If you become absorbed in one line or one word, then the recitation is complete. In truth, the recitation is complete. Yes, as far as the rule of completing a set amount each day goes, that will not be fulfilled. But the real recitation is complete. Because if we become absorbed in contemplating one word or one line, that itself is the fruit of reciting Gurbani. The fruit of reciting Gurbani is to become absorbed in a word of Gurbani, and having become absorbed, to begin to live as Gurbani says. The point is that we should no longer have the capacity to read further, and should remain immersed in that very matter, in that very word. This is the fruit of reciting Gurbani.

Do not worry. This is not a case where we should step back from our absorption and recite more. If the mind is absorbed, let it be absorbed. This is the fruit of Gurbani.

Jai jai Radha Vallabh Shri Hit Harivansh, jai jai Shri Vrindavan, Shri Vanachandra, jai jai Radha Vallabh, Shri Hit Harivansh, jai jai Shri Vrindavan, Shri Van Chandra.

[sound of singing]

At first it feels very good that all of you are in sattvik attire, completely Indian sattvik dress. Yes, Gurudev, it is all your grace.

Now what we do is gather together and do sankirtan. On holidays, we don't know much, but we chant the name of Radha-Radha. Earlier we used to do it in our own homes. Now neighbours and others have started inviting us, and we don't accept anything from anyone. But we do have to accept prasad and such. That is alright. Do not take it as artha. Do not accept it as an offering. If we are given food as prasad, or a shawl or something similar, that is fine. Just do not take money. Since you are householders, taking money.. This would be very meritorious. For example, when you go to someone's home and everyone does naam sankirtan together, this brings you the highest benefit, it encourages others, and you become their ideal. Because nowadays everything has become a game of money.

Preaching is for money, kirtan is for money. When you all do kirtan like this and take nothing, this will also establish an ideal. That would be very good. Make a large group of lawyers, Baba.

Yes, this is your grace, by the grace of Hetu, otherwise it could never happen. Yes, absolutely. Those who have become sattvik, Maharaj, are from the Chandigarh High Court. As much auspiciousness as possible.

Look, today in ekantik someone asked: what is the purpose of human life? Everyone has their own different goals, but that is not the purpose. The purpose is this:

sadhan dham moksh kar dwara paye na je parlok samara so partr dukh pavai sir dhun dhun pachtae kale karm ishwar mithya dosh lagae

Whoever has not, through this human birth, the means of liberation, has not set right the next world, will suffer in the next world, beating their head in regret, falsely blaming time, karma, and God.

For example, if you became a lawyer, becoming a lawyer is not your purpose. Becoming a lawyer is a duty, and what you earn from the practice is for living your life. But whom are you living for? Not for the lawyer.

Being a lawyer is a duty. The livelihood earned from law practice is for living. But whom are you taking it for? For the Supreme Lord. Now the purpose is right. So while performing the duty of law practice, supporting the family through the wealth earned by doing your work, and living your life while doing Radha naam jap and contemplating the Supreme, we are on the right purpose.

Now look, this is what has happened: if some irreligious person wants you to do adharma, you will kick away crores of rupees, saying, "Brother, this can no longer happen." Earlier, when I was not connected to dharma, our words were not being understood.

Now I have become connected to God. I can stay hungry, but I cannot do adharma. Now the purpose is right. When the purpose is great, it makes you great. Whoever has a great purpose, his personality becomes great. You can become an ideal for our society. For example, when you go to do kirtan and take nothing, that itself is an ideal. Very beautiful, excellent kirtan. And if one lawyer reforms, understand that 500 people have reformed. Absolutely. People will come to get work done. We say, "No brother, this will not happen for you."

Then he will think, and this thought will enter his mind too: these people have started preaching. Then it will come into his heart: "Come on, let it go, mate. Why fight? You refuse on God's behalf. If something is wrong, we refuse. We won't take you on." Brother, don't waste your money.

They have also made a separate place for themselves in the High Court. Everyone comes and sits at the seat, saying "Radhe Radhe," and there such an atmosphere has been created that other kinds of people say, "Don't go there. If you go, they'll make you give up liquor."

And Maharaj Ji, whatever item comes in, earlier I used to offer bhog alone. Now they wait for me this long. If I am in court, you see, and something arrives, it is for offering bhog. First a mental bhog is offered to Shri Ji, and after that everyone will partake of prasad.

Very good. Such wonderful love. Such wonderful conduct of love is taking place. You have reformed all of this a great deal. Otherwise, we were already in that state at that time, Maharaj, very beautiful.. Otherwise on this path the intellect generally gets corrupted. Yes, absolutely, it was like that before, Ji. Earlier it was "eat, drink, and have fun." Now there, your discussion happens at all times, discussion of Vrindavan happens. Brother, this very topic is what is talked about. Just now, since there was a holiday, everyone came on that very day. Very, very beautiful. Jai Jai Shri Radha Vallabh Lal.

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Original video: Bhajan Marg (YouTube)